Malachi 1

ken.geer

Malachi • Sermon • Submitted 9 months ago • Presented 9 months ago

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https://ref.ly/logos4/Guide?t=My+Topic+Guide&ref=bk.%25BookOfMalachi_Writing

Malachi 3:6 ESV

6 “For I the Lord do not change; therefore you, O children of Jacob, are not consumed.

GOD, how have you loved us?

MALACHI, BOOK OF (מַלְאָכִי, mal'akhiy). The book associated with the prophet Malachi. The last book of the Minor Prophets and the Protestant Old Testament.

Introduction

Malachi lived during a time of political instability and spiritual poverty in Israel. The text focuses on current social and spiritual upheaval, while also looking to the future coming of the one who will prepare the way for the Messiah (Luke 1:17; compare Matt 17:10–13).

Authorship

The phrase is used in two different ways in Malachi:

1. In 1:1, it is used as an identification marker (“The word of the LORD to Israel by [lit.] my messenger.”), setting the context of the following proclamation.

2. In 3:1, it is used to identify who this oracle comes from, who is preparing the way for God’s arrival.

There may have been a prophet named Malachi, who had a name that means “my messenger.” Alternately, this prophet could be nameless, considering it more of a privilege to be Yahweh’s anonymous messenger than to ascribe authorship to himself.

Date

The text indicates that the book of Malachi is set during the period of Persian rule. However, most scholars find it difficult to pinpoint the exact time of Malachi’s ministry in Israel. Four major theories have developed regarding the time of Malachi’s ministry and the composition of his book. Malachi’s emphasis on the rebuilt temple (516–515 BC) and the disillusionment with God that the people voice in the book supports this setting (Mal 1:6–2:9; compare Brown, Obadiah through Malachi, 191–92). The four major time periods when Malachi’s prophetic ministry may have occurred can be called the “early date,” “mid-range date,” “middle date,” and “late

Argument for “Late Date” of Malachi

Some scholars see Malachi as being a contemporary of Nehemiah (444–430 BC). The following textual evidence is cited as supporting this position (Brown, Obadiah through Malachi, 191–192; Smith, Micah-Malachi, 298–299; Sweeney, The Twelve Prophets, 715–716):

• The similarities of the call for social and religious reform, as proclaimed as necessary by God, in both Nehemiah and Malachi (Mal 3:5; Neh 5:1–13)

• The focus on tithing and supplying the temple in both Nehemiah and Malachi (Mal 3:7–10; Neh 10:37–39).

• Both Malachi and Nehemiah lament the marrying of foreign women and the worship of foreign deities (Mal 2:10–16; Neh 13:23–29).

Pieter Verhoef agrees that Malachi is contemporary to Nehemiah; however, Verhoef more specifically argues for Malachi occurring during Nehemiah’s time away from Jerusalem in Susa (433–432 BC; Neh 13:6; The Books of Haggai and Malachi, 156–160). Verhoef’s argument is based on the following:

• The use of the term “governor” in Mal 1:8 could indicate that a foreign power was ruling the land because Nehemiah had relinquished his role as governor (Neh 13:6; Verhoef, The Books of Haggai and Malachi,160).

• Malachi addresses similar social and religious concerns as Ezra and Nehemiah

Historical Background

Malachi’s ministry occurs during the Persian period, following the rebuilding of the Jerusalem temple under Zerubbabel. Zerubbabel’s temple was completed sometime around 516/515 BC. However, Mal 3:6–12 demonstrates that the religious and social reforms Haggai and Zechariah urged have not occurred, leaving the people apathetic and lacking in commitment to God (Sweeney, The Twelve Prophets, 743). This indicates that Malachi can be placed within the “Persian period” (Petersen, Zechariah 9–14 and Malachi, 9). The use of the political term “governor” in 1:8 further supports this placement, as this term was common to Persian rule (Hahlen and Ham, Minor Prophets, 537; Smith, Micah-Malachi, 312).

During this time, Israel was a provincial satrap of the Persian Empire. The Persians inherited Israel from the Babylonians following their conquest in the sixth century BC. The distance of the far-flung regions of the empire from administrative centers caused a great deal of political instability. Egypt, once a great power, was eager to reassert itself as a dominant figure in the ancient world. As a result, Persia often campaigned through Palestine in order to subdue the rebellious Egyptians. Petersen notes that this continued exposure to numerous “communities” (which also meant numerous religions) created a pluralistic culture in the ancient world, one that heightened the importance of Jerusalem as the sacred city (Zechariah 9–14 and Malachi, 22–23).

Literary Form

Malachi resembles a legal case that is set within a courtroom. Most of the prophets came preaching messages from God, proclaiming destruction for sin and restoration for repentance through well-crafted rhetoric. Malachi, on the other hand, seems comfortable in the language of the priest. Much of the common prophetic rhetorical devices (e.g., use of the phrase “Thus says the Lord” and formal announcements of judgment) are missing from Malachi (Brown, Obadiah through Malachi, 191), who instead draws his messages from the sacrificial system and Israel’s liturgical vocabulary. In the tradition of the Levitical priests who would mediate difficult cases (compare Deut 17:8–13), Malachi is mediating a court case between God and the people (Achtemeier, Nahum—Malachi, 171–72). As a result, the book is a collection of six disputations in which God speaks, the people question His statement, and God gives a rebuttal to their question:

• 1:2–5—First Dispute: God loves Israel

• 1:6–2:9—Second Dispute: God rebukes the unfaithful priests

• 2:10–16—Third Dispute: God rebukes His unfaithful people

• 2:17–3:5—Fourth Dispute: God is just

• 3:6–12—Fifth Dispute: God calls the people to repentance

• 3:13–4:3—Sixth Dispute: God rebukes the people for their “harsh words”

Following these disputations, Malachi closes with an exhortation to “Remember the teaching of my servant Moses” (4:4) and to prepare for the return of Elijah, who will announce “the great and terrible day of the LORD” (4:5–6).

Themes

The book of Malachi focuses on the restoration of the covenantal relationship between God and His people. Malachi sees himself as a reformer who calls for liturgical and communal reform. He uses the image of marriage and divorce (e.g., 2:10–16) to describe the current state of God and Israel’s relationship (Brown, Obadiah through Malachi, 191–92). Although the lack of marital faithfulness is certainly an issue in Malachi, it mostly serves as a symbol of the greater problem—a general lack of disregard for the Law. Malachi attacks Israel for not worshiping properly and for ignoring the covenantal stipulations. He proclaims through the disputations that punishment for sin is coming, demonstrating that the people did not learn from their time in captivity, which was brought on for the exact same reasons. Yet, although catastrophe will come, some will survive (3:1–5) with the help of Elijah (4:5; Goldingay and Scalise, Minor Prophets II, 364–366; Smith, Micah-Malachi, 330). This lays the foundation for the advent of the Messiah, the one who will bring salvation once and for all for all humanity (Mark 8:38; 9:12).

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CHpater 1